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Today's Daf Yomi

August 26, 2018 | 讟状讜 讘讗诇讜诇 转砖注状讞

  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Menachot 16

What is considered a half a matir聽in a case of the mincha offering that includes a frankincense offering? If there is a parallel action for the frnakincense, then when one does the act for the kmitza, it is considered a half a matir聽and the rabbis debate with Rabbi Meir whether or not one would get karet聽for eating the remainder. Other related issues are discussed.


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诪转谞讬壮 驻讬讙诇 讘拽讜诪抓 讜诇讗 讘诇讘讜谞讛 讘诇讘讜谞讛 讜诇讗 讘拽讜诪抓 专讘讬 诪讗讬专 讗讜诪专 驻讬讙讜诇 讜讞讬讬讘讬谉 注诇讬讜 讻专转 讜讞讻诪讬诐 讗讜诪专讬诐 讗讬谉 讘讜 讻专转 注讚 砖讬驻讙诇 讘讻诇 讛诪转讬专

MISHNA: With regard to the burning of the handful of a meal offering and the frankincense, both of which render the meal offering permitted for consumption: If the priest had an intention that can render the offering piggul during the burning of the handful but not during the burning of the frankincense, or during the burning of the frankincense but not during the burning of the handful, i.e., he burned one of them with the intention to eat the remainder of the offering beyond its designated time, Rabbi Meir says: The offering is piggul and one who eats it is liable to receive karet for its consumption. And the Rabbis say: There is no liability to receive karet in this case unless he renders the offering piggul during the sacrifice of the entire permitting factor, i.e., the burning of both the handful and the frankincense.

讜诪讜讚讬诐 讞讻诪讬诐 诇专讘讬 诪讗讬专 讘诪谞讞转 讞讜讟讗 讜讘诪谞讞转 拽谞讗讜转 砖讗诐 驻讬讙诇 讘拽讜诪抓 砖讛讜讗 驻讬讙讜诇 讜讞讬讬讘讬谉 注诇讬讜 讻专转 砖讛拽讜诪抓 讛讜讗 讛诪转讬专

And the Rabbis concede to Rabbi Meir in the case of a meal offering of a sinner and in the case of a meal offering of jealousy of a sota that if one had intent of piggul during the burning of the handful, that the meal offering is piggul and one is liable to receive karet for its consumption, as here the handful is the sole permitting factor.

砖讞讟 讗讞讚 诪谉 讛讻讘砖讬诐 诇讗讻讜诇 砖转讬 讞诇讜转 诇诪讞专 讛拽讟讬专 讗讞讚 诪谉 讛讘讝讬讻讬谉 诇讗讻讜诇 砖谞讬 住讚专讬诐 诇诪讞专 专讘讬 诪讗讬专 讗讜诪专 驻讬讙讜诇 讜讞讬讬讘讬谉 注诇讬讜 讻专转 讜讞讻诪讬诐 讗讜诪专讬诐 讗讬谉 讘讜 讻专转 注讚 砖讬驻讙诇 讘讻诇 讛诪转讬专

If one slaughtered one of the two lambs sacrificed with the two loaves on Shavuot with the intent to partake of the two loaves the next day, or if one burned one of the bowls of frankincense with the intent to partake of two arrangements of shewbread the next day, Rabbi Meir says: The meal offering is piggul and one is liable to receive karet for its consumption, and the Rabbis say: There is no liability to receive karet unless he has intent of piggul during the sacrifice of the entire permitting factor.

砖讞讟 讗讞讚 诪谉 讛讻讘砖讬诐 诇讗讻讜诇 诪诪谞讜 诇诪讞专 讛讜讗 驻讬讙讜诇 讜讞讘讬专讜 讻砖专 诇讗讻讜诇 诪讞讘讬专讜 诇诪讞专 砖谞讬讛诐 讻砖专讬诐

If one slaughtered one of the lambs with the intent to partake of it the next day, that lamb is piggul and the other is a fit offering. If he slaughtered one lamb with the intent to partake of the other the next day, both lambs are fit offerings, as one permitting factor does not render another permitting factor piggul.

讙诪壮 讗诪专 专讘 诪讞诇讜拽转 砖谞转谉 讗转 讛拽讜诪抓 讘砖转讬拽讛 讜讗转 讛诇讘讜谞讛 讘诪讞砖讘讛

GEMARA: Rav says: The dispute between Rabbi Meir and the Rabbis with regard to a case where one has intent of piggul by either the handful or the frankincense applies only, for instance, when he placed the handful upon the altar in silence, i.e., without specific intent, and thereafter placed the frankincense with intent to partake of the remainder the next day. In such a case, it is evident that his intent relates only to the frankincense.

讗讘诇 谞转谉 讛拽讜诪抓 讘诪讞砖讘讛 讜讗转 讛诇讘讜谞讛 讘砖转讬拽讛 讚讘专讬 讛讻诇 驻讬讙讜诇 砖讻诇 讛注讜砖讛 注诇 讚注转 专讗砖讜谞讛 讛讜讗 注讜砖讛 讜砖诪讜讗诇 讗诪专 注讚讬讬谉 讛讜讗 诪讞诇讜拽转

But if he placed the handful with the intent to partake of the remainder the next day and then placed the frankincense in silence, all agree that the meal offering is piggul, as anyone who performs the rites in such a manner performs them in accordance with his initial intent. And Shmuel says: Even in such a case, there is still a dispute between the Rabbis and Rabbi Meir.

讬转讬讘 专讘讗 讜拽讗诪专 诇讛 诇讛讗 砖诪注转讗 讗讬转讬讘讬讛 专讘 讗讞讗 讘专 专讘 讛讜谞讗 诇专讘讗 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘拽诪讬爪讛 讜讘诪转谉 讻诇讬 讜讘讛讬诇讜讱

Rava sat and stated this halakha in accordance with the opinion of Rav. Rav A岣 bar Rav Huna raised an objection to Rava from a baraita: In what case is this statement, that intent of piggul concerning only the handful renders the meal offering piggul, said? It is stated in a case where one had such intent during the removal of the handful, or during the placement of the handful in a service vessel, or during the conveying of the vessel to the altar. Since these rites are not performed with the frankincense, during these stages the handful is the only relevant permitting factor.

讘讗 诇讜 诇讛拽讟专讛 谞转谉 讗转 讛拽讜诪抓 讘砖转讬拽讛 讜讗转 讛诇讘讜谞讛 讘诪讞砖讘讛 讗转 讛拽讜诪抓 讘诪讞砖讘讛 讜讗转 讛诇讘讜谞讛 讘砖转讬拽讛 专讘讬 诪讗讬专 讗讜诪专 驻讬讙讜诇 讜讞讬讬讘讬谉 注诇讬讜 讻专转 讜讞讻诪讬诐 讗讜诪专讬诐 讗讬谉 讘讜 讻专转 注讚 砖讬驻讙诇 讘讻诇 讛诪转讬专

The baraita continues: But once the priest comes to perform the burning of the handful, then if he placed the handful on the fire of the altar in silence and he placed the frankincense with intent of piggul, or if he placed the handful with intent and the frankincense in silence, Rabbi Meir says: It is piggul and one is liable to receive karet for its consumption, and the Rabbis say: There is no liability to receive karet unless he has intent of piggul during the sacrifice of the entire permitting factor.

拽转谞讬 诪讬讛讗 谞转谉 讗转 讛拽讜诪抓 讘诪讞砖讘讛 讜讗转 讛诇讘讜谞讛 讘砖转讬拽讛 讜驻诇讬讙讬

Rav A岣 bar Rav Huna explains his objection: In any event, the baraita teaches a case where he placed the handful with intent and the frankincense in silence, and yet the Rabbis disagree with Rabbi Meir and they do not say that one performs the rite of the frankincense with one鈥檚 initial intent.

讗讬诪讗 讜讻讘专 谞转谉 讗转 讛诇讘讜谞讛 讘砖转讬拽讛 诪注讬拽专讗 砖转讬 转砖讜讘讜转 讘讚讘专 讞讚讗 讚讛讬讬谞讜 拽诪讬讬转讗 讜注讜讚 讛转谞讬讗 讗讞专 讻讱

Rava answered: Say that this is what the baraita means: If he placed the handful with intent, and he had already placed the frankincense in silence from the outset, then Rabbi Meir and the Rabbis disagree. The Gemara rejects this statement: There are two possible refutations of this statement. One is that if Rava鈥檚 answer is accepted, then this case is identical to the first case of the baraita, which already taught that there is a dispute if the initial permitting factor was sacrificed in silence. And furthermore, isn鈥檛 it taught explicitly in another baraita: After placing the handful he burned the frankincense.

转专讙诪讗 专讘 讞谞讬谞讗 讘砖转讬 讚讬注讜转

Rabbi 岣nina interpreted this baraita in accordance with the opinion of Rav: This baraita is referring to a case of two intentions, i.e., there were two priests, the first one of whom burned the handful with intent of piggul, and the second burned the frankincense in silence. Since the intent of one priest is entirely independent of the other, it cannot be said that the second priest burns the frankincense in accordance with the intent of the first priest.

转讗 砖诪注 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘讚诪讬诐 讛谞讬转谞讬谉 注诇 诪讝讘讞 讛讞讬爪讜谉

The Gemara continues: Come and hear a proof for the opinion of Shmuel from a baraita that addresses piggul during the sprinkling of the blood. In what case is this statement, that the offering is rendered piggul even when he intends only while performing the first placement to eat it beyond its designated time, said? It is rendered piggul in the case of blood that is placed on the external altar, where one placement renders the offering permitted.

讗讘诇 讚诪讬诐 讛谞讬转谞讬谉 注诇 诪讝讘讞 讛驻谞讬诪讬 讻讙讜谉 讗专讘注讬诐 讜砖诇砖 砖诇 讬讜诐 讛讻讬驻讜专讬诐 讜讗讞转 注砖专讛 砖诇 驻专 讻讛谉 诪砖讜讞 讜讗讞转 注砖专讛 砖诇 驻专 讛注诇诐 讚讘专 砖诇 爪讬讘讜专 驻讬讙诇 讘讬谉 讘专讗砖讜谞讛 讘讬谉 讘砖谞讬讛 讜讘讬谉 讘砖诇讬砖讬转 专讘讬 诪讗讬专 讗讜诪专 驻讬讙讜诇 讜讞讬讬讘讬谉 注诇讬讜 讻专转 讜讞讻诪讬诐 讗讜诪专讬诐 讗讬谉 讘讜 讻专转 注讚 砖讬驻讙诇 讘讻诇 讛诪转讬专

But with regard to the blood placed inside, in the Holy of Holies, on the Curtain, and on the inner altar, for example, the forty-three presentations of the blood of the bull and goat of Yom Kippur, and the eleven presentations of the blood of the bull for an unwitting sin of the anointed priest, and the eleven presentations of the blood of the bull for an unwitting communal sin, if the priest had an intention that can render the offering piggul, whether in the first set of presentations, whether in the second set, or whether in the third set, i.e., in any of the requisite sets of presentations, e.g., in the case of the Yom Kippur bull in the Holy of Holies, on the Curtain, and on the inner altar, Rabbi Meir says: The offering is piggul and one is liable to receive karet for its consumption. And the Rabbis say: There is no liability to receive karet unless he had an intention that can render the offering piggul during the performance of the entire permitting factor.

拽转谞讬 诪讬讛讗 驻讬讙诇 讘讬谉 讘专讗砖讜谞讛 讘讬谉 讘砖谞讬讛 讜讘讬谉 讘砖诇讬砖讬转 讜驻诇讬讙讬

The Gemara explains the proof: In any event, this baraita teaches: If the priest had an intention that can render the offering piggul, whether in the first set of presentations, whether in the second set, or whether in the third set; and Rabbi Meir and the Rabbis disagree in this case as well. Evidently, the Rabbis are not of the opinion that anyone who performs a rite performs it in accordance with his initial intent.

讜讻讬 转讬诪讗 讛讻讗 谞诪讬 讘砖转讬 讚注讜转 讛谞讬讞讗 诇诪讗谉 讚讗诪专 讘驻专 讜讗驻讬诇讜 讘讚诪讜 砖诇 驻专 讗诇讗 诇诪讗谉 讚讗诪专 讘驻专 讜诇讗 讘讚诪讜 砖诇 驻专 诪讗讬 讗讬讻讗 诇诪讬诪专

And if you would say that here too, the baraita is referring to a case of two intentions, e.g., one High Priest performed the initial presentation and was thereafter disqualified from performing the other presentations, and a second priest replaced him and performed the remaining presentations, there is still a difficulty: This works out well according to the one who says that the verse: 鈥淲ith this shall Aaron come into the sacred place: With a young bull鈥 (Leviticus 16:3), indicates that a High Priest may enter the Sanctuary even with the blood of a bull, i.e., he may continue the presentations with the blood of the offerings slaughtered by another High Priest. But according to the one who says that the verse indicates that a High Priest may enter 鈥渨ith a young bull,鈥 but not with the blood of a bull, i.e., a replacement High Priest must slaughter another bull and begin the presentations again, what can be said? If so, it is impossible for these presentations to be performed by two priests.

讗诪专 专讘讗 讛讻讗 讘诪讗讬 注住拽讬谞谉 讻讙讜谉 砖驻讬讙诇 讘专讗砖讜谞讛 讜砖转拽 讘砖谞讬讛 讜驻讬讙诇 讘砖诇讬砖讬转 讚讗诪专讬谞谉 讗讬 住诇拽讗 讚注转讱 讻诇 讛注讜砖讛 注诇 讚注转 专讗砖讜谞讛 讛讜讗 注讜砖讛 诪讬讛讚专 驻讬讙讜诇讬 讘砖诇讬砖讬转 诇诪讛 诇讬

Rava said: According to Rav, here, in the baraita, we are dealing with a case where the High Priest had intent of piggul during the first set of presentations and was silent during the second set, and again had intent of piggul during the third set. In such a case, we say: If it enters your mind to say that anyone who performs a rite performs it in accordance with his initial intention, then why do I need the High Priest to repeat his intent of piggul during the third set? The fact that he repeats his intention during the third set indicates that he did not perform the second set in accordance with his initial intent. Accordingly, the Rabbis hold that the offering is not piggul, as he did not have intent of piggul during the presentation of the entire permitting factor.

诪转拽讬祝 诇讛 专讘 讗砖讬 诪讬讚讬 砖转拽 拽转谞讬 讗诇讗 讗诪专 专讘 讗砖讬 讛讻讗 讘诪讗讬 注住拽讬谞谉 讻讙讜谉 砖驻讬讙诇 讘专讗砖讜谞讛 讜讘砖谞讬讛 讜讘砖诇讬砖讬转 讚讗诪专讬谞谉 讗讬 住诇拽讗 讚注转讱 讻诇 讛注讜砖讛 注诇 讚注转 专讗砖讜谞讛 讛讜讗 注讜砖讛 诪讬讛讚专 驻讙讜诇讬 讘砖谞讬讛 讜讘砖诇讬砖讬转 诇诪讛 诇讬

Rav Ashi objects to this explanation: Does the baraita teach that the High Priest was silent? Rather, Rav Ashi said: Here we are dealing with a case where he had explicit intent of piggul during the first, second, and third presentations, and was silent during the subsequent presentations. In such a case, we say: If it enters your mind to say that anyone who performs a rite performs it in accordance with his initial intention, why do I need the High Priest to repeat his intent of piggul during the second and third presentations?

讜讛讗 讘讬谉 讘讬谉 拽转谞讬 拽砖讬讗

The Gemara raises a difficulty against Rav Ashi鈥檚 interpretation: But the baraita teaches: Whether during the first presentation or whether during the second, which indicates that the Rabbis disagree with Rabbi Meir even with regard to a case where the priest had intent of piggul during any one of the presentations. The Gemara notes: Indeed, this poses a difficulty.

讗诪专 诪专 专讘讬 诪讗讬专 讗讜诪专 驻讙讜诇 讜讞讬讬讘讬谉 注诇讬讜 讻专转 诪讻讚讬 讻专转 诇讗 诪讬讞讬讬讘 注讚 砖讬拽专讘讜 讻诇 讛诪转讬专讬谉

搂 The Gemara returns to the discussion of the baraita itself. The Master said above: If the priest had intent of piggul, whether in the first set of presentations, whether in the second set, or whether in the third set, Rabbi Meir says: The offering is piggul and one is liable to receive karet for its consumption, despite the fact that he performed the rest of the rite silently. The Gemara asks: Now consider, one is not liable to receive karet unless all the permitting factors of the offering have been sacrificed, i.e., if the whole service is completed, including the presentation of the blood.

讚讗诪专 诪专 讬专爪讛 讻讛专爪讗转 讻砖专 讻讱 讛专爪讗转 驻住讜诇 诪讛 讛专爪讗转 讻砖专 注讚 砖讬拽专讘讜 讻诇 讛诪转讬专讬谉 讗祝 讛专爪讗转 驻住讜诇 注讚 砖讬拽专讘讜 讻诇 讛诪转讬专讬谉

The Gemara provides the source for this claim. As the Master said that the verse states with regard to piggul: 鈥淚t shall not be accepted鈥 (Leviticus 7:18), which indicates that the acceptance of a disqualified offering is like the acceptance of a valid offering, of which the verse states: 鈥淚t shall be accepted鈥 (Leviticus 22:27), and just as there is no acceptance of a valid offering unless all its permitting factors have been sacrificed, so too there is no lack of acceptance of a disqualified offering, i.e., it is not rendered piggul, unless all its permitting factors have been sacrificed. That is to say, in the absence of one of its permitting factors it does not become piggul.

讜讛讗讬 讻讬讜谉 讚讞砖讬讘 讘讛 讘驻谞讬诐 驻住诇讬讛 讻讬 诪讚讬 讘讛讬讻诇 诪讬讗 讘注诇诪讗 讛讜讗 讚拽讗 诪讚讬

Accordingly, the Gemara challenges: And with regard to this case, of the blood of the bull and goat brought on Yom Kippur, since he had intent of piggul with regard to it when he was presenting the blood inside the Holy of Holies, he has disqualified it. If so, when he sprinkles the blood again later in the Sanctuary, on the Curtain and the inner altar, it is as though he is merely sprinkling water, and not the blood of the offering. Consequently, the permitting factors of the offering have not been sacrificed, and therefore the offering should not be rendered piggul.

讗诪专 专讘讛 诪砖讻讞转 诇讛 讘讗专讘注讛 驻专讬诐 讜讗专讘注讛 砖注讬专讬诐

Rabba said: You find it possible in a case where there were four bulls and four goats, i.e., in a case where after the High Priest presented the blood inside the Holy of Holies with piggul intent, the remaining blood spilled. Consequently, he was required to bring another bull and goat in order to present their blood on the Curtain separating the Sanctuary and Holy of Holies. During that presentation he had intent of piggul, after which the remaining blood spilled, requiring him to bring another bull and goat in order to present their blood on the corners of the golden altar. He again had intent of piggul during that presentation, and then the blood spilled, which meant he had to bring yet another bull and goat in order to present their blood upon the golden altar itself.

专讘讗 讗诪专 讗驻讬诇讜 转讬诪讗 驻专 讗讞讚 讜砖注讬专 讗讞讚 诇驻讙讜诇讬 诪专爪讬

Rava said: You may even say that the baraita is referring to a case of only one bull and one goat, and the remaining blood was in fact disqualified. Nevertheless, with regard to rendering an offering piggul, the presentations performed with the disqualified blood effect acceptance, as though the entire permitting factor was performed in its proper manner. In other words, even though the High Priest sprinkled the blood inside the Holy of Holies with improper intent, and thereby disqualified the offering, nevertheless, since he completed the service he is considered as having sacrificed all the permitting factors with regard to piggul.

讗专讘注讬诐 讜砖诇砖 讜讛转谞讬讗 讗专讘注讬诐 讜砖讘注 诇讗 拽砖讬讗 讛讗 讻诪讗谉 讚讗诪专 诪注专讘讬谉 诇拽专谞讜转 讜讛讗 讻诪讗谉 讚讗诪专 讗讬谉 诪注专讘讬谉

搂 The baraita mentioned that there are forty-three presentations of the blood of the bull and the goat sacrificed on Yom Kippur. The Gemara asks: But isn鈥檛 it taught otherwise in a different baraita, which states that there are forty-seven presentations of that blood? The Gemara answers: This is not difficult. This statement, that there are forty-three presentations, is in accordance with the opinion of the one who says that the High Priest mixes the blood of the bull and the goat before placing it on the corners of the inner altar, rather than placing the blood of each one separately. And that statement, that there are forty-seven presentations, is in accordance with the opinion of the one who says that the High Priest does not mix the two types of blood before placing them on the corners, but sprinkles four times from the blood of the bull and another four times from the blood of the goat, and only afterward mixes the blood of the two animals for placement on the top of the altar.

讜讛转谞讬讗 讗专讘注讬诐 讜砖诪讜谞讛 诇讗 拽砖讬讗 讛讗 讻诪讗谉 讚讗诪专 砖讬专讬诐 诪注讻讘讬谉 讛讗 讻诪讗谉 讚讗诪专 砖讬专讬诐 诇讗 诪注讻讘讬谉

The Gemara raises another difficulty: But isn鈥檛 it taught in yet another baraita that there are forty-eight presentations? The Gemara answers: This is not difficult. This statement, that there are forty-eight presentations, is in accordance with the opinion of the one who says that the pouring of the remainder of the blood on the base of the external altar is indispensable, and therefore this act is added to the total. That statement, that there are only forty-seven presentations, is in accordance with the opinion of the one who says that the pouring of the remainder of the blood is not indispensable.

讗讬讘注讬讗 诇讛讜 驻讬讙诇 讘讛讜诇讻讛 诪讛讜

搂 The mishna teaches: If one had intent of piggul during the sacrifice of only part of the permitting factors, e.g., during the burning of the handful but not during the burning of the frankincense, the Rabbis rule that the offering is not piggul. Concerning this, a dilemma was raised before the Sages: If one had intent of piggul during the conveying of the handful to the altar but not during the conveying of the frankincense, what is the halakha?

讗诪专 专讘讬 讬讜讞谞谉 讛讜诇讻讛 讻拽诪讬爪讛 讜专讬砖 诇拽讬砖 讗诪专 讛讜诇讻讛 讻讛拽讟专讛

Rabbi Yo岣nan says: The halakha with regard to conveying the handful is like that of the removing of the handful. Just as intent of piggul with regard to removing only the handful renders the offering piggul, as it is the sole permitting factor with which the rite of removal is performed, the same applies to conveying the handful. And Reish Lakish says: The conveying of the handful is like its burning. Just as intent of piggul is required during the burning of both the handful and the frankincense for the offering to be rendered piggul, as both of them are burned on the altar, the same halakha applies to conveying.

讘砖诇诪讗 诇专讬砖 诇拽讬砖 讗讬讻讗 谞诪讬 讛讜诇讻讛 讚诇讘讜谞讛 讗诇讗 诇专讘讬 讬讜讞谞谉 诪讗讬 讟注诪讗

The Gemara asks: Granted, one can understand the ruling of Reish Lakish, as the conveying of the handful is only part of the permitting factors, since there is also the conveying of the frankincense. But as for the ruling of Rabbi Yo岣nan, what is the reason that intent of piggul during the conveying of only the handful renders the offering piggul? After all, he has not had intent of piggul during the conveying of all of the permitting factors.

讗诪专 专讘讗 拽住讘专 专讘讬 讬讜讞谞谉 讻诇 注讘讜讚讛 砖讗讬谞讛 诪转专转 注讘讜讚讛 讞砖讜讘讛 讛讬讗 诇驻讙诇 注诇讬讛 讘驻谞讬 注爪诪讛

Rava said: Rabbi Yo岣nan holds that if one performed any sacrificial rite that does not permit the offering, e.g., conveying, even if he performed it with only one of the permitting factors, such as with the handful and not with the frankincense, it is considered a significant rite with regard to rendering the offering piggul on account of it, by itself. It is not comparable to a case of intent of piggul during the sacrifice of only part of the permitting factors, as this rite of conveying does not render the offering permitted.

讗诪专 诇讬讛 讗讘讬讬 讛专讬 砖讞讬讟转 讗讞讚 诪谉 讛讻讘砖讬诐 讚注讘讜讚讛 砖讗讬谞讛 诪转讬专转讛 讜驻诇讬讙讬

Abaye said to Rava: But what about the slaughter of one of the lambs brought with the two loaves on Shavuot, which is a rite that does not permit the offering, as neither the sacrifice of its portions designated for burning upon the altar nor the consumption of the meat of the offering and the two loaves is permitted by this slaughter, and yet the Rabbis disagree with Rabbi Meir in this case?

讚转谞谉 砖讞讟 讗讞讚 诪谉 讛讻讘砖讬诐 诇讗讻讜诇 砖转讬 讞诇讜转 诇诪讞专 讛拽讟讬专 讗讞讚 诪谉 讛讘讝讬讻讬谉 诇讗讻讜诇 砖谞讬 住讚专讬诐 诇诪讞专 专讘讬 诪讗讬专 讗讜诪专 驻讙讜诇 讜讞讬讬讘讬谉 注诇讬讜 讻专转 讜讞讻诪讬诐 讗讜诪专讬诐 讗讬谉 讘讜 讻专转 注讚 砖讬驻讙诇 讘讻诇 讛诪转讬专

As we learned in the mishna: If one slaughtered one of the two lambs with the intent to partake of two loaves the next day, or if one burned one of the bowls of frankincense with the intent to partake of two arrangements of shewbread the next day, Rabbi Meir says: The meal offering is piggul and one is liable to receive karet for its consumption, and the Rabbis say: There is no liability to receive karet unless he has intent of piggul during the sacrifice of the entire permitting factor. Although the slaughter of one of the lambs is a rite that does not render an offering permitted, nevertheless the Rabbis maintain that it is not considered a significant rite with regard to rendering the offering piggul by itself.

讗诪专 诇讬讛 诪讬 住讘专转 诇讞诐 讘转谞讜专 拽讚讜砖 砖讞讬讟转 讻讘砖讬诐 诪拽讚砖讗 诇讬讛 讜讛讘讗 诇拽讚砖 讻讘讗 诇讛转讬专 讚诪讬

Rava said to Abaye: Do you maintain that the two loaves of bread are already sanctified from when they are in the oven, and require only the sprinkling of the blood to render them permitted for consumption? In fact, the slaughter of the lambs sanctifies the loaves, and an act that comes to sanctify is considered like that which comes to permit. Since the slaughter of the two lambs sanctifies the loaves, the slaughter of each lamb is considered half a permitting factor; the slaughter of each lamb independently cannot render the loaves piggul.

诪转讬讘 专讘 砖讬诪讬 讘专 讗砖讬 讗讞专讬诐 讗讜诪专讬诐 讛拽讚讬诐 诪讜诇讬诐 诇注专诇讬诐 讻砖专 讛拽讚讬诐 注专诇讬诐 诇诪讜诇讬诐 驻住讜诇

Rav Shimi bar Ashi raises an objection from a baraita that discusses the slaughter of the Paschal offering. The first tanna rules that if one slaughtering the Paschal offering intended for it to be consumed by both disqualified individuals, e.g., uncircumcised males, and fit individuals, e.g., circumcised males, the offering is not disqualified. A岣rim say: In a case where one slaughtered a Paschal offering and severed one of the two organs of ritual slaughter with a disqualifying intention, and severed the other organ with a valid intention, then if one鈥檚 intent with regard to circumcised males preceded the intent with regard to the uncircumcised males, the offering is valid. But if the intent with regard to the uncircumcised males preceded the intent with regard to the circumcised males, it is disqualified.

讜拽讬讬诪讗 诇谉 讚讘讞爪讬 诪转讬专 驻诇讬讙讬 讗诪专 诇讬讛 诪讬 住讘专转 讚诐 讘爪讜讗专 讘讛诪讛 拽讚讜砖 讚诐 住讻讬谉 诪拽讚砖讗 诇讬讛 讜讛讘讗 诇拽讚砖 讻讘讗 诇讛转讬专 讚诪讬

Rav Shimi bar Ashi continues: And we maintain that the first tanna and A岣rim disagree with regard to whether the sacrifice of half a permitting factor with disqualifying intent disqualifies the entire offering. In this case, although this slaughter does not sanctify anything, the severing of one of the organs is considered half of a permitting factor. Rava said to Rav Shimi bar Ashi: Do you maintain that the blood is already sanctified while inside the neck of the animal? In fact, the knife sanctifies the blood, and that which comes to sanctify is considered like that which comes to permit. Consequently, the slaughter of the animal is a permitting factor, and the severing of one of its organs is half a permitting factor.

转讗 砖诪注 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘拽诪讬爪讛 讜讘诪转谉 讻诇讬 讜讘讛讬诇讜讱

The Gemara suggests: Come and hear a proof from a baraita: In what case is this statement, that intent of piggul with regard to only the handful renders the meal offering piggul, said? It is said in a case where one had such intent during the removal of the handful, or during the placement of the handful in a service vessel, or during the conveying.

诪讗讬 诇讗讜 讛讬诇讜讱 讚讛拽讟专讛 诇讗 讛讬诇讜讱 讚诪转谉 讻诇讬

The Gemara clarifies the proof: What, is it not correct to say that the baraita is referring to the conveying of the handful for burning upon the altar, in which case it is teaching that intent of piggul with regard to the handful during its conveying renders the offering piggul? The Gemara responds: No; the baraita is referring to the conveying of the handful before its placement into the service vessel that sanctifies it. Since the frankincense is not placed into a vessel, in this case the conveying of the handful alone is considered the performance of the entire rite.

讗讬 讛讻讬 讘诪转谉 讻诇讬 讜讘讛讬诇讜讱 讘讛讬诇讜讱 讜讘诪转谉 讻诇讬 诪讬讘注讬 诇讬讛 讛讗 诇讗 拽砖讬讗 转谞讬 讛讻讬

The Gemara asks: If so, why does the baraita state: During the placement of the handful in a vessel or during the conveying? This indicates that it is referring to an act of conveying that occurs after the placement. It should have stated: During the conveying or during the placement of the handful in a vessel. The Gemara responds: This is not difficult, as one should emend the baraita and teach it in that order, i.e., with the conveying before the placement.

讘讗 诇讜 诇讛拽讟专讛 讘讗 诇讜 诇讛讜诇讻讛 诪讬讘注讬 诇讬讛 讛讗 诇讗 拽砖讬讗 讻讬讜谉 讚讛讜诇讻讛 爪讜专讱 讚讛拽讟专讛 讛讬讗 拽专讬 诇讛 讛拽讟专讛

The Gemara raises another objection from the next clause of the same baraita: Once he comes to perform the burning of the handful, there is no liability to receive karet unless he has intent of piggul during the sacrifice of the frankincense as well. The Gemara asks: According to Reish Lakish, the baraita should have stated: Once he comes to perform the conveying and to perform the burning. Reish Lakish maintains that the conveying mentioned previously in the baraita occurs earlier, before its placement into a service vessel, which means that there is another act of conveying. The Gemara responds: This is not difficult; since this conveying is for the purpose of burning, it is called burning in the baraita.

讗诇讗 谞转谉 讗转 讛拽讜诪抓 讘砖转讬拽讛 讛讜诇讬讱 诪讬讘注讬 诇讬讛 拽砖讬讗

The Gemara further challenges: But the baraita also states: If he placed the handful on the altar in silence, and he placed the frankincense with intent of piggul. According to Reish Lakish, it should have also stated: If he carried the handful in silence, and the frankincense with intent of piggul, as according to Reish Lakish it is the act of conveying that he is performing at this stage. The Gemara responds: Indeed, this is a difficulty.

讛拽讟讬专 砖讜诪砖讜诐 诇讗讻讜诇 砖讜诪砖讜诐 注讚 砖讻诇讛 拽讜诪抓 讻讜诇讜 专讘 讞住讚讗 讜专讘 讛诪谞讜谞讗 讜专讘 砖砖转 讞讚 讗诪专 驻讬讙讜诇 讜讞讚 讗诪专 驻住讜诇 讜讞讚 讗诪专 讻砖专

搂 The Gemara continues its discussion of piggul intent that occurred during the sacrifice of part of a permitting factor. If one burned an amount the size of a sesame seed of the handful and frankincense with the intent to consume an amount the size of a sesame seed from the remainder the next day, and he repeated the same action with the accompanying intent until he burned the entire measure of the handful and frankincense, the halakha in this case is a matter of dispute between Rav 岣sda, Rav Hamnuna, and Rav Sheshet. One says that the entire meal offering is piggul, and one says that the offering is disqualified but is not piggul, and one says that the offering remains fit.

诇讬诪讗 诪讗谉 讚讗诪专 驻讬讙讜诇 讻专讘讬 诪讗讬专 讜诪讗谉 讚讗诪专 驻住讜诇 讻专讘谞谉 讜诪讗谉 讚讗诪专 讻砖专 讻专讘讬

The Gemara suggests: Let us say that the one who says that the meal offering is piggul holds in accordance with the opinion of Rabbi Meir, who says that one renders an offering piggul on account of piggul intent during the sacrifice of even part of its permitting factors. And the one who says that the offering is disqualified holds in accordance with the opinion of the Rabbis, who say that such intent disqualifies an offering but does not render it piggul. And finally, the one who says that the offering is fit holds in accordance with the opinion of Rabbi Yehuda HaNasi, who says (14a) that if one slaughters each of the two lambs brought on Shavuot with the two loaves, each time intending to consume half an olive-bulk from a different loaf the next day, the offering is fit, as the halves do not combine to render the offering piggul.

诪诪讗讬 讚诇诪讗 注讚 讻讗谉 诇讗 拽讗诪专 专讘讬 诪讗讬专 讛转诐 讗诇讗 讚讞讬砖讘 讘砖讬注讜专讜 讗讘诇 讛讻讗 讚诇讗 讞讬砖讘 讘砖讬注讜专讜 诇讗

The Gemara rejects this suggestion: From where is this conclusion drawn? Perhaps Rabbi Meir states that one renders an offering piggul on account of piggul intent during the sacrifice of part of the permitting factors only there, where he had intent with regard to its entire measure. But here, where he did not have intent with regard to its entire measure, but instead had a series of intentions with regard to a measure equivalent to a sesame seed, it is possible that Rabbi Meir does not render the offering piggul.

讜注讚 讻讗谉 诇讗 拽讗 讗诪专讬 专讘谞谉 讛转诐 讗诇讗 讚诇讗 讞讬砖讘 讘讬讛 讘讻讜诇讬讛 诪转讬专 讗讘诇 讛讻讗 讚讞讬砖讘 讘讬讛 讘讻讜诇讬讛 诪转讬专 讛讻讬 谞诪讬 讚驻讙讬诇

And furthermore, perhaps the Rabbis state that one does not render an offering piggul unless he has piggul intent during the sacrifice of the entire permitting factor only there, where he did not have intent concerning it during the entire permitting factor, but only during the burning of the handful. But here, where he had intent during the entire permitting factor, i.e., during the burning of both the handful and the frankincense, he has indeed rendered the offering piggul, despite the fact that each intention referred only to a small portion of the entire measure.

讜注讚 讻讗谉 诇讗 拽讗 讗诪专 专讘讬 讛转诐 讗诇讗 讚诇讗 讛讚专 诪诇讬讬讛 诪讗讜转讛 注讘讜讚讛 讗讘诇 讛讻讗 讚讛讚专 诪诇讬讬讛 诪讗讜转讛 注讘讜讚讛 讛讻讬 谞诪讬 讚驻住讬诇

And perhaps Rabbi Yehuda HaNasi states that the offering is valid if one had intent of piggul with regard to half an olive-bulk from each loaf only there, where he did not subsequently complete his intention with regard to a full measure from the same sacrificial rite, as he had piggul intent with regard to half an olive-bulk during the slaughter of each lamb independently. But here, where he subsequently completed his intention with regard to a full measure from the same rite, perhaps he has indeed disqualified the offering.

讗诇讗 诪讗谉 讚讗诪专 驻讬讙讜诇 讚讘专讬 讛讻诇 诪讗谉 讚讗诪专 驻住讜诇 讚讘专讬 讛讻诇 诪讗谉 讚讗诪专 讻砖专 讚讘专讬 讛讻诇

Rather, the one who says that an offering is piggul when one repeatedly burns an amount the size of a sesame seed from the handful and frankincense with the intent to consume an amount the size of a sesame seed from the remainder the next day, would claim that all of the tanna鈥檌m agree that it is piggul. Similarly, the one who says that it is disqualified would contend that all agree that it is disqualified, and the one who says that it is fit would maintain that all agree that it is fit.

诪讗谉 讚讗诪专 驻讬讙讜诇 讚讘专讬 讛讻诇 拽住讘专 讚专讱 讗讻讬诇讛 讘讻讱 讜讚专讱 讛拽讟专讛 讘讻讱 讜诪讗谉 讚讗诪专 驻住讜诇 讚讘专讬 讛讻诇 拽住讘专 讗讬谉 讚专讱 讗讻讬诇讛 讘讻讱 讜讗讬谉 讚专讱 讛拽讟专讛 讘讻讱 讜讛讜讗讬 诇讛 讻诪谞讞讛 砖诇讗 讛讜拽讟专讛 讜诪讗谉 讚讗诪专 讻砖专 讚讘专讬 讛讻诇 拽住讘专 讚专讱 讛拽讟专讛 讘讻讱 讜讗讬谉 讚专讱 讗讻讬诇讛 讘讻讱

The Gemara elaborates: The one who says that all agree it is piggul maintains that the manner of its consumption is in such a manner, i.e., in small portions, and likewise the manner of its burning is also in such a manner. And the one who says that all agree it is disqualified holds that the manner of its consumption is not in such a manner. Accordingly, this type of piggul intent does not render the offering piggul. And the manner of its burning is also not in such a manner, and consequently it is like a meal offering whose handful was not burned properly, and is therefore disqualified. And finally, the one who says that all agree it is fit holds that the manner of its burning is in such a manner, and therefore the burning was performed properly, but the manner of its consumption is not in such a manner, which means that the piggul intent is inconsequential.

讗诪专讬

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Menachot 16

The William Davidson Talmud | Powered by Sefaria

Menachot 16

诪转谞讬壮 驻讬讙诇 讘拽讜诪抓 讜诇讗 讘诇讘讜谞讛 讘诇讘讜谞讛 讜诇讗 讘拽讜诪抓 专讘讬 诪讗讬专 讗讜诪专 驻讬讙讜诇 讜讞讬讬讘讬谉 注诇讬讜 讻专转 讜讞讻诪讬诐 讗讜诪专讬诐 讗讬谉 讘讜 讻专转 注讚 砖讬驻讙诇 讘讻诇 讛诪转讬专

MISHNA: With regard to the burning of the handful of a meal offering and the frankincense, both of which render the meal offering permitted for consumption: If the priest had an intention that can render the offering piggul during the burning of the handful but not during the burning of the frankincense, or during the burning of the frankincense but not during the burning of the handful, i.e., he burned one of them with the intention to eat the remainder of the offering beyond its designated time, Rabbi Meir says: The offering is piggul and one who eats it is liable to receive karet for its consumption. And the Rabbis say: There is no liability to receive karet in this case unless he renders the offering piggul during the sacrifice of the entire permitting factor, i.e., the burning of both the handful and the frankincense.

讜诪讜讚讬诐 讞讻诪讬诐 诇专讘讬 诪讗讬专 讘诪谞讞转 讞讜讟讗 讜讘诪谞讞转 拽谞讗讜转 砖讗诐 驻讬讙诇 讘拽讜诪抓 砖讛讜讗 驻讬讙讜诇 讜讞讬讬讘讬谉 注诇讬讜 讻专转 砖讛拽讜诪抓 讛讜讗 讛诪转讬专

And the Rabbis concede to Rabbi Meir in the case of a meal offering of a sinner and in the case of a meal offering of jealousy of a sota that if one had intent of piggul during the burning of the handful, that the meal offering is piggul and one is liable to receive karet for its consumption, as here the handful is the sole permitting factor.

砖讞讟 讗讞讚 诪谉 讛讻讘砖讬诐 诇讗讻讜诇 砖转讬 讞诇讜转 诇诪讞专 讛拽讟讬专 讗讞讚 诪谉 讛讘讝讬讻讬谉 诇讗讻讜诇 砖谞讬 住讚专讬诐 诇诪讞专 专讘讬 诪讗讬专 讗讜诪专 驻讬讙讜诇 讜讞讬讬讘讬谉 注诇讬讜 讻专转 讜讞讻诪讬诐 讗讜诪专讬诐 讗讬谉 讘讜 讻专转 注讚 砖讬驻讙诇 讘讻诇 讛诪转讬专

If one slaughtered one of the two lambs sacrificed with the two loaves on Shavuot with the intent to partake of the two loaves the next day, or if one burned one of the bowls of frankincense with the intent to partake of two arrangements of shewbread the next day, Rabbi Meir says: The meal offering is piggul and one is liable to receive karet for its consumption, and the Rabbis say: There is no liability to receive karet unless he has intent of piggul during the sacrifice of the entire permitting factor.

砖讞讟 讗讞讚 诪谉 讛讻讘砖讬诐 诇讗讻讜诇 诪诪谞讜 诇诪讞专 讛讜讗 驻讬讙讜诇 讜讞讘讬专讜 讻砖专 诇讗讻讜诇 诪讞讘讬专讜 诇诪讞专 砖谞讬讛诐 讻砖专讬诐

If one slaughtered one of the lambs with the intent to partake of it the next day, that lamb is piggul and the other is a fit offering. If he slaughtered one lamb with the intent to partake of the other the next day, both lambs are fit offerings, as one permitting factor does not render another permitting factor piggul.

讙诪壮 讗诪专 专讘 诪讞诇讜拽转 砖谞转谉 讗转 讛拽讜诪抓 讘砖转讬拽讛 讜讗转 讛诇讘讜谞讛 讘诪讞砖讘讛

GEMARA: Rav says: The dispute between Rabbi Meir and the Rabbis with regard to a case where one has intent of piggul by either the handful or the frankincense applies only, for instance, when he placed the handful upon the altar in silence, i.e., without specific intent, and thereafter placed the frankincense with intent to partake of the remainder the next day. In such a case, it is evident that his intent relates only to the frankincense.

讗讘诇 谞转谉 讛拽讜诪抓 讘诪讞砖讘讛 讜讗转 讛诇讘讜谞讛 讘砖转讬拽讛 讚讘专讬 讛讻诇 驻讬讙讜诇 砖讻诇 讛注讜砖讛 注诇 讚注转 专讗砖讜谞讛 讛讜讗 注讜砖讛 讜砖诪讜讗诇 讗诪专 注讚讬讬谉 讛讜讗 诪讞诇讜拽转

But if he placed the handful with the intent to partake of the remainder the next day and then placed the frankincense in silence, all agree that the meal offering is piggul, as anyone who performs the rites in such a manner performs them in accordance with his initial intent. And Shmuel says: Even in such a case, there is still a dispute between the Rabbis and Rabbi Meir.

讬转讬讘 专讘讗 讜拽讗诪专 诇讛 诇讛讗 砖诪注转讗 讗讬转讬讘讬讛 专讘 讗讞讗 讘专 专讘 讛讜谞讗 诇专讘讗 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘拽诪讬爪讛 讜讘诪转谉 讻诇讬 讜讘讛讬诇讜讱

Rava sat and stated this halakha in accordance with the opinion of Rav. Rav A岣 bar Rav Huna raised an objection to Rava from a baraita: In what case is this statement, that intent of piggul concerning only the handful renders the meal offering piggul, said? It is stated in a case where one had such intent during the removal of the handful, or during the placement of the handful in a service vessel, or during the conveying of the vessel to the altar. Since these rites are not performed with the frankincense, during these stages the handful is the only relevant permitting factor.

讘讗 诇讜 诇讛拽讟专讛 谞转谉 讗转 讛拽讜诪抓 讘砖转讬拽讛 讜讗转 讛诇讘讜谞讛 讘诪讞砖讘讛 讗转 讛拽讜诪抓 讘诪讞砖讘讛 讜讗转 讛诇讘讜谞讛 讘砖转讬拽讛 专讘讬 诪讗讬专 讗讜诪专 驻讬讙讜诇 讜讞讬讬讘讬谉 注诇讬讜 讻专转 讜讞讻诪讬诐 讗讜诪专讬诐 讗讬谉 讘讜 讻专转 注讚 砖讬驻讙诇 讘讻诇 讛诪转讬专

The baraita continues: But once the priest comes to perform the burning of the handful, then if he placed the handful on the fire of the altar in silence and he placed the frankincense with intent of piggul, or if he placed the handful with intent and the frankincense in silence, Rabbi Meir says: It is piggul and one is liable to receive karet for its consumption, and the Rabbis say: There is no liability to receive karet unless he has intent of piggul during the sacrifice of the entire permitting factor.

拽转谞讬 诪讬讛讗 谞转谉 讗转 讛拽讜诪抓 讘诪讞砖讘讛 讜讗转 讛诇讘讜谞讛 讘砖转讬拽讛 讜驻诇讬讙讬

Rav A岣 bar Rav Huna explains his objection: In any event, the baraita teaches a case where he placed the handful with intent and the frankincense in silence, and yet the Rabbis disagree with Rabbi Meir and they do not say that one performs the rite of the frankincense with one鈥檚 initial intent.

讗讬诪讗 讜讻讘专 谞转谉 讗转 讛诇讘讜谞讛 讘砖转讬拽讛 诪注讬拽专讗 砖转讬 转砖讜讘讜转 讘讚讘专 讞讚讗 讚讛讬讬谞讜 拽诪讬讬转讗 讜注讜讚 讛转谞讬讗 讗讞专 讻讱

Rava answered: Say that this is what the baraita means: If he placed the handful with intent, and he had already placed the frankincense in silence from the outset, then Rabbi Meir and the Rabbis disagree. The Gemara rejects this statement: There are two possible refutations of this statement. One is that if Rava鈥檚 answer is accepted, then this case is identical to the first case of the baraita, which already taught that there is a dispute if the initial permitting factor was sacrificed in silence. And furthermore, isn鈥檛 it taught explicitly in another baraita: After placing the handful he burned the frankincense.

转专讙诪讗 专讘 讞谞讬谞讗 讘砖转讬 讚讬注讜转

Rabbi 岣nina interpreted this baraita in accordance with the opinion of Rav: This baraita is referring to a case of two intentions, i.e., there were two priests, the first one of whom burned the handful with intent of piggul, and the second burned the frankincense in silence. Since the intent of one priest is entirely independent of the other, it cannot be said that the second priest burns the frankincense in accordance with the intent of the first priest.

转讗 砖诪注 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘讚诪讬诐 讛谞讬转谞讬谉 注诇 诪讝讘讞 讛讞讬爪讜谉

The Gemara continues: Come and hear a proof for the opinion of Shmuel from a baraita that addresses piggul during the sprinkling of the blood. In what case is this statement, that the offering is rendered piggul even when he intends only while performing the first placement to eat it beyond its designated time, said? It is rendered piggul in the case of blood that is placed on the external altar, where one placement renders the offering permitted.

讗讘诇 讚诪讬诐 讛谞讬转谞讬谉 注诇 诪讝讘讞 讛驻谞讬诪讬 讻讙讜谉 讗专讘注讬诐 讜砖诇砖 砖诇 讬讜诐 讛讻讬驻讜专讬诐 讜讗讞转 注砖专讛 砖诇 驻专 讻讛谉 诪砖讜讞 讜讗讞转 注砖专讛 砖诇 驻专 讛注诇诐 讚讘专 砖诇 爪讬讘讜专 驻讬讙诇 讘讬谉 讘专讗砖讜谞讛 讘讬谉 讘砖谞讬讛 讜讘讬谉 讘砖诇讬砖讬转 专讘讬 诪讗讬专 讗讜诪专 驻讬讙讜诇 讜讞讬讬讘讬谉 注诇讬讜 讻专转 讜讞讻诪讬诐 讗讜诪专讬诐 讗讬谉 讘讜 讻专转 注讚 砖讬驻讙诇 讘讻诇 讛诪转讬专

But with regard to the blood placed inside, in the Holy of Holies, on the Curtain, and on the inner altar, for example, the forty-three presentations of the blood of the bull and goat of Yom Kippur, and the eleven presentations of the blood of the bull for an unwitting sin of the anointed priest, and the eleven presentations of the blood of the bull for an unwitting communal sin, if the priest had an intention that can render the offering piggul, whether in the first set of presentations, whether in the second set, or whether in the third set, i.e., in any of the requisite sets of presentations, e.g., in the case of the Yom Kippur bull in the Holy of Holies, on the Curtain, and on the inner altar, Rabbi Meir says: The offering is piggul and one is liable to receive karet for its consumption. And the Rabbis say: There is no liability to receive karet unless he had an intention that can render the offering piggul during the performance of the entire permitting factor.

拽转谞讬 诪讬讛讗 驻讬讙诇 讘讬谉 讘专讗砖讜谞讛 讘讬谉 讘砖谞讬讛 讜讘讬谉 讘砖诇讬砖讬转 讜驻诇讬讙讬

The Gemara explains the proof: In any event, this baraita teaches: If the priest had an intention that can render the offering piggul, whether in the first set of presentations, whether in the second set, or whether in the third set; and Rabbi Meir and the Rabbis disagree in this case as well. Evidently, the Rabbis are not of the opinion that anyone who performs a rite performs it in accordance with his initial intent.

讜讻讬 转讬诪讗 讛讻讗 谞诪讬 讘砖转讬 讚注讜转 讛谞讬讞讗 诇诪讗谉 讚讗诪专 讘驻专 讜讗驻讬诇讜 讘讚诪讜 砖诇 驻专 讗诇讗 诇诪讗谉 讚讗诪专 讘驻专 讜诇讗 讘讚诪讜 砖诇 驻专 诪讗讬 讗讬讻讗 诇诪讬诪专

And if you would say that here too, the baraita is referring to a case of two intentions, e.g., one High Priest performed the initial presentation and was thereafter disqualified from performing the other presentations, and a second priest replaced him and performed the remaining presentations, there is still a difficulty: This works out well according to the one who says that the verse: 鈥淲ith this shall Aaron come into the sacred place: With a young bull鈥 (Leviticus 16:3), indicates that a High Priest may enter the Sanctuary even with the blood of a bull, i.e., he may continue the presentations with the blood of the offerings slaughtered by another High Priest. But according to the one who says that the verse indicates that a High Priest may enter 鈥渨ith a young bull,鈥 but not with the blood of a bull, i.e., a replacement High Priest must slaughter another bull and begin the presentations again, what can be said? If so, it is impossible for these presentations to be performed by two priests.

讗诪专 专讘讗 讛讻讗 讘诪讗讬 注住拽讬谞谉 讻讙讜谉 砖驻讬讙诇 讘专讗砖讜谞讛 讜砖转拽 讘砖谞讬讛 讜驻讬讙诇 讘砖诇讬砖讬转 讚讗诪专讬谞谉 讗讬 住诇拽讗 讚注转讱 讻诇 讛注讜砖讛 注诇 讚注转 专讗砖讜谞讛 讛讜讗 注讜砖讛 诪讬讛讚专 驻讬讙讜诇讬 讘砖诇讬砖讬转 诇诪讛 诇讬

Rava said: According to Rav, here, in the baraita, we are dealing with a case where the High Priest had intent of piggul during the first set of presentations and was silent during the second set, and again had intent of piggul during the third set. In such a case, we say: If it enters your mind to say that anyone who performs a rite performs it in accordance with his initial intention, then why do I need the High Priest to repeat his intent of piggul during the third set? The fact that he repeats his intention during the third set indicates that he did not perform the second set in accordance with his initial intent. Accordingly, the Rabbis hold that the offering is not piggul, as he did not have intent of piggul during the presentation of the entire permitting factor.

诪转拽讬祝 诇讛 专讘 讗砖讬 诪讬讚讬 砖转拽 拽转谞讬 讗诇讗 讗诪专 专讘 讗砖讬 讛讻讗 讘诪讗讬 注住拽讬谞谉 讻讙讜谉 砖驻讬讙诇 讘专讗砖讜谞讛 讜讘砖谞讬讛 讜讘砖诇讬砖讬转 讚讗诪专讬谞谉 讗讬 住诇拽讗 讚注转讱 讻诇 讛注讜砖讛 注诇 讚注转 专讗砖讜谞讛 讛讜讗 注讜砖讛 诪讬讛讚专 驻讙讜诇讬 讘砖谞讬讛 讜讘砖诇讬砖讬转 诇诪讛 诇讬

Rav Ashi objects to this explanation: Does the baraita teach that the High Priest was silent? Rather, Rav Ashi said: Here we are dealing with a case where he had explicit intent of piggul during the first, second, and third presentations, and was silent during the subsequent presentations. In such a case, we say: If it enters your mind to say that anyone who performs a rite performs it in accordance with his initial intention, why do I need the High Priest to repeat his intent of piggul during the second and third presentations?

讜讛讗 讘讬谉 讘讬谉 拽转谞讬 拽砖讬讗

The Gemara raises a difficulty against Rav Ashi鈥檚 interpretation: But the baraita teaches: Whether during the first presentation or whether during the second, which indicates that the Rabbis disagree with Rabbi Meir even with regard to a case where the priest had intent of piggul during any one of the presentations. The Gemara notes: Indeed, this poses a difficulty.

讗诪专 诪专 专讘讬 诪讗讬专 讗讜诪专 驻讙讜诇 讜讞讬讬讘讬谉 注诇讬讜 讻专转 诪讻讚讬 讻专转 诇讗 诪讬讞讬讬讘 注讚 砖讬拽专讘讜 讻诇 讛诪转讬专讬谉

搂 The Gemara returns to the discussion of the baraita itself. The Master said above: If the priest had intent of piggul, whether in the first set of presentations, whether in the second set, or whether in the third set, Rabbi Meir says: The offering is piggul and one is liable to receive karet for its consumption, despite the fact that he performed the rest of the rite silently. The Gemara asks: Now consider, one is not liable to receive karet unless all the permitting factors of the offering have been sacrificed, i.e., if the whole service is completed, including the presentation of the blood.

讚讗诪专 诪专 讬专爪讛 讻讛专爪讗转 讻砖专 讻讱 讛专爪讗转 驻住讜诇 诪讛 讛专爪讗转 讻砖专 注讚 砖讬拽专讘讜 讻诇 讛诪转讬专讬谉 讗祝 讛专爪讗转 驻住讜诇 注讚 砖讬拽专讘讜 讻诇 讛诪转讬专讬谉

The Gemara provides the source for this claim. As the Master said that the verse states with regard to piggul: 鈥淚t shall not be accepted鈥 (Leviticus 7:18), which indicates that the acceptance of a disqualified offering is like the acceptance of a valid offering, of which the verse states: 鈥淚t shall be accepted鈥 (Leviticus 22:27), and just as there is no acceptance of a valid offering unless all its permitting factors have been sacrificed, so too there is no lack of acceptance of a disqualified offering, i.e., it is not rendered piggul, unless all its permitting factors have been sacrificed. That is to say, in the absence of one of its permitting factors it does not become piggul.

讜讛讗讬 讻讬讜谉 讚讞砖讬讘 讘讛 讘驻谞讬诐 驻住诇讬讛 讻讬 诪讚讬 讘讛讬讻诇 诪讬讗 讘注诇诪讗 讛讜讗 讚拽讗 诪讚讬

Accordingly, the Gemara challenges: And with regard to this case, of the blood of the bull and goat brought on Yom Kippur, since he had intent of piggul with regard to it when he was presenting the blood inside the Holy of Holies, he has disqualified it. If so, when he sprinkles the blood again later in the Sanctuary, on the Curtain and the inner altar, it is as though he is merely sprinkling water, and not the blood of the offering. Consequently, the permitting factors of the offering have not been sacrificed, and therefore the offering should not be rendered piggul.

讗诪专 专讘讛 诪砖讻讞转 诇讛 讘讗专讘注讛 驻专讬诐 讜讗专讘注讛 砖注讬专讬诐

Rabba said: You find it possible in a case where there were four bulls and four goats, i.e., in a case where after the High Priest presented the blood inside the Holy of Holies with piggul intent, the remaining blood spilled. Consequently, he was required to bring another bull and goat in order to present their blood on the Curtain separating the Sanctuary and Holy of Holies. During that presentation he had intent of piggul, after which the remaining blood spilled, requiring him to bring another bull and goat in order to present their blood on the corners of the golden altar. He again had intent of piggul during that presentation, and then the blood spilled, which meant he had to bring yet another bull and goat in order to present their blood upon the golden altar itself.

专讘讗 讗诪专 讗驻讬诇讜 转讬诪讗 驻专 讗讞讚 讜砖注讬专 讗讞讚 诇驻讙讜诇讬 诪专爪讬

Rava said: You may even say that the baraita is referring to a case of only one bull and one goat, and the remaining blood was in fact disqualified. Nevertheless, with regard to rendering an offering piggul, the presentations performed with the disqualified blood effect acceptance, as though the entire permitting factor was performed in its proper manner. In other words, even though the High Priest sprinkled the blood inside the Holy of Holies with improper intent, and thereby disqualified the offering, nevertheless, since he completed the service he is considered as having sacrificed all the permitting factors with regard to piggul.

讗专讘注讬诐 讜砖诇砖 讜讛转谞讬讗 讗专讘注讬诐 讜砖讘注 诇讗 拽砖讬讗 讛讗 讻诪讗谉 讚讗诪专 诪注专讘讬谉 诇拽专谞讜转 讜讛讗 讻诪讗谉 讚讗诪专 讗讬谉 诪注专讘讬谉

搂 The baraita mentioned that there are forty-three presentations of the blood of the bull and the goat sacrificed on Yom Kippur. The Gemara asks: But isn鈥檛 it taught otherwise in a different baraita, which states that there are forty-seven presentations of that blood? The Gemara answers: This is not difficult. This statement, that there are forty-three presentations, is in accordance with the opinion of the one who says that the High Priest mixes the blood of the bull and the goat before placing it on the corners of the inner altar, rather than placing the blood of each one separately. And that statement, that there are forty-seven presentations, is in accordance with the opinion of the one who says that the High Priest does not mix the two types of blood before placing them on the corners, but sprinkles four times from the blood of the bull and another four times from the blood of the goat, and only afterward mixes the blood of the two animals for placement on the top of the altar.

讜讛转谞讬讗 讗专讘注讬诐 讜砖诪讜谞讛 诇讗 拽砖讬讗 讛讗 讻诪讗谉 讚讗诪专 砖讬专讬诐 诪注讻讘讬谉 讛讗 讻诪讗谉 讚讗诪专 砖讬专讬诐 诇讗 诪注讻讘讬谉

The Gemara raises another difficulty: But isn鈥檛 it taught in yet another baraita that there are forty-eight presentations? The Gemara answers: This is not difficult. This statement, that there are forty-eight presentations, is in accordance with the opinion of the one who says that the pouring of the remainder of the blood on the base of the external altar is indispensable, and therefore this act is added to the total. That statement, that there are only forty-seven presentations, is in accordance with the opinion of the one who says that the pouring of the remainder of the blood is not indispensable.

讗讬讘注讬讗 诇讛讜 驻讬讙诇 讘讛讜诇讻讛 诪讛讜

搂 The mishna teaches: If one had intent of piggul during the sacrifice of only part of the permitting factors, e.g., during the burning of the handful but not during the burning of the frankincense, the Rabbis rule that the offering is not piggul. Concerning this, a dilemma was raised before the Sages: If one had intent of piggul during the conveying of the handful to the altar but not during the conveying of the frankincense, what is the halakha?

讗诪专 专讘讬 讬讜讞谞谉 讛讜诇讻讛 讻拽诪讬爪讛 讜专讬砖 诇拽讬砖 讗诪专 讛讜诇讻讛 讻讛拽讟专讛

Rabbi Yo岣nan says: The halakha with regard to conveying the handful is like that of the removing of the handful. Just as intent of piggul with regard to removing only the handful renders the offering piggul, as it is the sole permitting factor with which the rite of removal is performed, the same applies to conveying the handful. And Reish Lakish says: The conveying of the handful is like its burning. Just as intent of piggul is required during the burning of both the handful and the frankincense for the offering to be rendered piggul, as both of them are burned on the altar, the same halakha applies to conveying.

讘砖诇诪讗 诇专讬砖 诇拽讬砖 讗讬讻讗 谞诪讬 讛讜诇讻讛 讚诇讘讜谞讛 讗诇讗 诇专讘讬 讬讜讞谞谉 诪讗讬 讟注诪讗

The Gemara asks: Granted, one can understand the ruling of Reish Lakish, as the conveying of the handful is only part of the permitting factors, since there is also the conveying of the frankincense. But as for the ruling of Rabbi Yo岣nan, what is the reason that intent of piggul during the conveying of only the handful renders the offering piggul? After all, he has not had intent of piggul during the conveying of all of the permitting factors.

讗诪专 专讘讗 拽住讘专 专讘讬 讬讜讞谞谉 讻诇 注讘讜讚讛 砖讗讬谞讛 诪转专转 注讘讜讚讛 讞砖讜讘讛 讛讬讗 诇驻讙诇 注诇讬讛 讘驻谞讬 注爪诪讛

Rava said: Rabbi Yo岣nan holds that if one performed any sacrificial rite that does not permit the offering, e.g., conveying, even if he performed it with only one of the permitting factors, such as with the handful and not with the frankincense, it is considered a significant rite with regard to rendering the offering piggul on account of it, by itself. It is not comparable to a case of intent of piggul during the sacrifice of only part of the permitting factors, as this rite of conveying does not render the offering permitted.

讗诪专 诇讬讛 讗讘讬讬 讛专讬 砖讞讬讟转 讗讞讚 诪谉 讛讻讘砖讬诐 讚注讘讜讚讛 砖讗讬谞讛 诪转讬专转讛 讜驻诇讬讙讬

Abaye said to Rava: But what about the slaughter of one of the lambs brought with the two loaves on Shavuot, which is a rite that does not permit the offering, as neither the sacrifice of its portions designated for burning upon the altar nor the consumption of the meat of the offering and the two loaves is permitted by this slaughter, and yet the Rabbis disagree with Rabbi Meir in this case?

讚转谞谉 砖讞讟 讗讞讚 诪谉 讛讻讘砖讬诐 诇讗讻讜诇 砖转讬 讞诇讜转 诇诪讞专 讛拽讟讬专 讗讞讚 诪谉 讛讘讝讬讻讬谉 诇讗讻讜诇 砖谞讬 住讚专讬诐 诇诪讞专 专讘讬 诪讗讬专 讗讜诪专 驻讙讜诇 讜讞讬讬讘讬谉 注诇讬讜 讻专转 讜讞讻诪讬诐 讗讜诪专讬诐 讗讬谉 讘讜 讻专转 注讚 砖讬驻讙诇 讘讻诇 讛诪转讬专

As we learned in the mishna: If one slaughtered one of the two lambs with the intent to partake of two loaves the next day, or if one burned one of the bowls of frankincense with the intent to partake of two arrangements of shewbread the next day, Rabbi Meir says: The meal offering is piggul and one is liable to receive karet for its consumption, and the Rabbis say: There is no liability to receive karet unless he has intent of piggul during the sacrifice of the entire permitting factor. Although the slaughter of one of the lambs is a rite that does not render an offering permitted, nevertheless the Rabbis maintain that it is not considered a significant rite with regard to rendering the offering piggul by itself.

讗诪专 诇讬讛 诪讬 住讘专转 诇讞诐 讘转谞讜专 拽讚讜砖 砖讞讬讟转 讻讘砖讬诐 诪拽讚砖讗 诇讬讛 讜讛讘讗 诇拽讚砖 讻讘讗 诇讛转讬专 讚诪讬

Rava said to Abaye: Do you maintain that the two loaves of bread are already sanctified from when they are in the oven, and require only the sprinkling of the blood to render them permitted for consumption? In fact, the slaughter of the lambs sanctifies the loaves, and an act that comes to sanctify is considered like that which comes to permit. Since the slaughter of the two lambs sanctifies the loaves, the slaughter of each lamb is considered half a permitting factor; the slaughter of each lamb independently cannot render the loaves piggul.

诪转讬讘 专讘 砖讬诪讬 讘专 讗砖讬 讗讞专讬诐 讗讜诪专讬诐 讛拽讚讬诐 诪讜诇讬诐 诇注专诇讬诐 讻砖专 讛拽讚讬诐 注专诇讬诐 诇诪讜诇讬诐 驻住讜诇

Rav Shimi bar Ashi raises an objection from a baraita that discusses the slaughter of the Paschal offering. The first tanna rules that if one slaughtering the Paschal offering intended for it to be consumed by both disqualified individuals, e.g., uncircumcised males, and fit individuals, e.g., circumcised males, the offering is not disqualified. A岣rim say: In a case where one slaughtered a Paschal offering and severed one of the two organs of ritual slaughter with a disqualifying intention, and severed the other organ with a valid intention, then if one鈥檚 intent with regard to circumcised males preceded the intent with regard to the uncircumcised males, the offering is valid. But if the intent with regard to the uncircumcised males preceded the intent with regard to the circumcised males, it is disqualified.

讜拽讬讬诪讗 诇谉 讚讘讞爪讬 诪转讬专 驻诇讬讙讬 讗诪专 诇讬讛 诪讬 住讘专转 讚诐 讘爪讜讗专 讘讛诪讛 拽讚讜砖 讚诐 住讻讬谉 诪拽讚砖讗 诇讬讛 讜讛讘讗 诇拽讚砖 讻讘讗 诇讛转讬专 讚诪讬

Rav Shimi bar Ashi continues: And we maintain that the first tanna and A岣rim disagree with regard to whether the sacrifice of half a permitting factor with disqualifying intent disqualifies the entire offering. In this case, although this slaughter does not sanctify anything, the severing of one of the organs is considered half of a permitting factor. Rava said to Rav Shimi bar Ashi: Do you maintain that the blood is already sanctified while inside the neck of the animal? In fact, the knife sanctifies the blood, and that which comes to sanctify is considered like that which comes to permit. Consequently, the slaughter of the animal is a permitting factor, and the severing of one of its organs is half a permitting factor.

转讗 砖诪注 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘拽诪讬爪讛 讜讘诪转谉 讻诇讬 讜讘讛讬诇讜讱

The Gemara suggests: Come and hear a proof from a baraita: In what case is this statement, that intent of piggul with regard to only the handful renders the meal offering piggul, said? It is said in a case where one had such intent during the removal of the handful, or during the placement of the handful in a service vessel, or during the conveying.

诪讗讬 诇讗讜 讛讬诇讜讱 讚讛拽讟专讛 诇讗 讛讬诇讜讱 讚诪转谉 讻诇讬

The Gemara clarifies the proof: What, is it not correct to say that the baraita is referring to the conveying of the handful for burning upon the altar, in which case it is teaching that intent of piggul with regard to the handful during its conveying renders the offering piggul? The Gemara responds: No; the baraita is referring to the conveying of the handful before its placement into the service vessel that sanctifies it. Since the frankincense is not placed into a vessel, in this case the conveying of the handful alone is considered the performance of the entire rite.

讗讬 讛讻讬 讘诪转谉 讻诇讬 讜讘讛讬诇讜讱 讘讛讬诇讜讱 讜讘诪转谉 讻诇讬 诪讬讘注讬 诇讬讛 讛讗 诇讗 拽砖讬讗 转谞讬 讛讻讬

The Gemara asks: If so, why does the baraita state: During the placement of the handful in a vessel or during the conveying? This indicates that it is referring to an act of conveying that occurs after the placement. It should have stated: During the conveying or during the placement of the handful in a vessel. The Gemara responds: This is not difficult, as one should emend the baraita and teach it in that order, i.e., with the conveying before the placement.

讘讗 诇讜 诇讛拽讟专讛 讘讗 诇讜 诇讛讜诇讻讛 诪讬讘注讬 诇讬讛 讛讗 诇讗 拽砖讬讗 讻讬讜谉 讚讛讜诇讻讛 爪讜专讱 讚讛拽讟专讛 讛讬讗 拽专讬 诇讛 讛拽讟专讛

The Gemara raises another objection from the next clause of the same baraita: Once he comes to perform the burning of the handful, there is no liability to receive karet unless he has intent of piggul during the sacrifice of the frankincense as well. The Gemara asks: According to Reish Lakish, the baraita should have stated: Once he comes to perform the conveying and to perform the burning. Reish Lakish maintains that the conveying mentioned previously in the baraita occurs earlier, before its placement into a service vessel, which means that there is another act of conveying. The Gemara responds: This is not difficult; since this conveying is for the purpose of burning, it is called burning in the baraita.

讗诇讗 谞转谉 讗转 讛拽讜诪抓 讘砖转讬拽讛 讛讜诇讬讱 诪讬讘注讬 诇讬讛 拽砖讬讗

The Gemara further challenges: But the baraita also states: If he placed the handful on the altar in silence, and he placed the frankincense with intent of piggul. According to Reish Lakish, it should have also stated: If he carried the handful in silence, and the frankincense with intent of piggul, as according to Reish Lakish it is the act of conveying that he is performing at this stage. The Gemara responds: Indeed, this is a difficulty.

讛拽讟讬专 砖讜诪砖讜诐 诇讗讻讜诇 砖讜诪砖讜诐 注讚 砖讻诇讛 拽讜诪抓 讻讜诇讜 专讘 讞住讚讗 讜专讘 讛诪谞讜谞讗 讜专讘 砖砖转 讞讚 讗诪专 驻讬讙讜诇 讜讞讚 讗诪专 驻住讜诇 讜讞讚 讗诪专 讻砖专

搂 The Gemara continues its discussion of piggul intent that occurred during the sacrifice of part of a permitting factor. If one burned an amount the size of a sesame seed of the handful and frankincense with the intent to consume an amount the size of a sesame seed from the remainder the next day, and he repeated the same action with the accompanying intent until he burned the entire measure of the handful and frankincense, the halakha in this case is a matter of dispute between Rav 岣sda, Rav Hamnuna, and Rav Sheshet. One says that the entire meal offering is piggul, and one says that the offering is disqualified but is not piggul, and one says that the offering remains fit.

诇讬诪讗 诪讗谉 讚讗诪专 驻讬讙讜诇 讻专讘讬 诪讗讬专 讜诪讗谉 讚讗诪专 驻住讜诇 讻专讘谞谉 讜诪讗谉 讚讗诪专 讻砖专 讻专讘讬

The Gemara suggests: Let us say that the one who says that the meal offering is piggul holds in accordance with the opinion of Rabbi Meir, who says that one renders an offering piggul on account of piggul intent during the sacrifice of even part of its permitting factors. And the one who says that the offering is disqualified holds in accordance with the opinion of the Rabbis, who say that such intent disqualifies an offering but does not render it piggul. And finally, the one who says that the offering is fit holds in accordance with the opinion of Rabbi Yehuda HaNasi, who says (14a) that if one slaughters each of the two lambs brought on Shavuot with the two loaves, each time intending to consume half an olive-bulk from a different loaf the next day, the offering is fit, as the halves do not combine to render the offering piggul.

诪诪讗讬 讚诇诪讗 注讚 讻讗谉 诇讗 拽讗诪专 专讘讬 诪讗讬专 讛转诐 讗诇讗 讚讞讬砖讘 讘砖讬注讜专讜 讗讘诇 讛讻讗 讚诇讗 讞讬砖讘 讘砖讬注讜专讜 诇讗

The Gemara rejects this suggestion: From where is this conclusion drawn? Perhaps Rabbi Meir states that one renders an offering piggul on account of piggul intent during the sacrifice of part of the permitting factors only there, where he had intent with regard to its entire measure. But here, where he did not have intent with regard to its entire measure, but instead had a series of intentions with regard to a measure equivalent to a sesame seed, it is possible that Rabbi Meir does not render the offering piggul.

讜注讚 讻讗谉 诇讗 拽讗 讗诪专讬 专讘谞谉 讛转诐 讗诇讗 讚诇讗 讞讬砖讘 讘讬讛 讘讻讜诇讬讛 诪转讬专 讗讘诇 讛讻讗 讚讞讬砖讘 讘讬讛 讘讻讜诇讬讛 诪转讬专 讛讻讬 谞诪讬 讚驻讙讬诇

And furthermore, perhaps the Rabbis state that one does not render an offering piggul unless he has piggul intent during the sacrifice of the entire permitting factor only there, where he did not have intent concerning it during the entire permitting factor, but only during the burning of the handful. But here, where he had intent during the entire permitting factor, i.e., during the burning of both the handful and the frankincense, he has indeed rendered the offering piggul, despite the fact that each intention referred only to a small portion of the entire measure.

讜注讚 讻讗谉 诇讗 拽讗 讗诪专 专讘讬 讛转诐 讗诇讗 讚诇讗 讛讚专 诪诇讬讬讛 诪讗讜转讛 注讘讜讚讛 讗讘诇 讛讻讗 讚讛讚专 诪诇讬讬讛 诪讗讜转讛 注讘讜讚讛 讛讻讬 谞诪讬 讚驻住讬诇

And perhaps Rabbi Yehuda HaNasi states that the offering is valid if one had intent of piggul with regard to half an olive-bulk from each loaf only there, where he did not subsequently complete his intention with regard to a full measure from the same sacrificial rite, as he had piggul intent with regard to half an olive-bulk during the slaughter of each lamb independently. But here, where he subsequently completed his intention with regard to a full measure from the same rite, perhaps he has indeed disqualified the offering.

讗诇讗 诪讗谉 讚讗诪专 驻讬讙讜诇 讚讘专讬 讛讻诇 诪讗谉 讚讗诪专 驻住讜诇 讚讘专讬 讛讻诇 诪讗谉 讚讗诪专 讻砖专 讚讘专讬 讛讻诇

Rather, the one who says that an offering is piggul when one repeatedly burns an amount the size of a sesame seed from the handful and frankincense with the intent to consume an amount the size of a sesame seed from the remainder the next day, would claim that all of the tanna鈥檌m agree that it is piggul. Similarly, the one who says that it is disqualified would contend that all agree that it is disqualified, and the one who says that it is fit would maintain that all agree that it is fit.

诪讗谉 讚讗诪专 驻讬讙讜诇 讚讘专讬 讛讻诇 拽住讘专 讚专讱 讗讻讬诇讛 讘讻讱 讜讚专讱 讛拽讟专讛 讘讻讱 讜诪讗谉 讚讗诪专 驻住讜诇 讚讘专讬 讛讻诇 拽住讘专 讗讬谉 讚专讱 讗讻讬诇讛 讘讻讱 讜讗讬谉 讚专讱 讛拽讟专讛 讘讻讱 讜讛讜讗讬 诇讛 讻诪谞讞讛 砖诇讗 讛讜拽讟专讛 讜诪讗谉 讚讗诪专 讻砖专 讚讘专讬 讛讻诇 拽住讘专 讚专讱 讛拽讟专讛 讘讻讱 讜讗讬谉 讚专讱 讗讻讬诇讛 讘讻讱

The Gemara elaborates: The one who says that all agree it is piggul maintains that the manner of its consumption is in such a manner, i.e., in small portions, and likewise the manner of its burning is also in such a manner. And the one who says that all agree it is disqualified holds that the manner of its consumption is not in such a manner. Accordingly, this type of piggul intent does not render the offering piggul. And the manner of its burning is also not in such a manner, and consequently it is like a meal offering whose handful was not burned properly, and is therefore disqualified. And finally, the one who says that all agree it is fit holds that the manner of its burning is in such a manner, and therefore the burning was performed properly, but the manner of its consumption is not in such a manner, which means that the piggul intent is inconsequential.

讗诪专讬

搂 So say

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